[810] **"Pierced by which dart, he runs about to all directions"**: pierced by the dart (salla) of lust (rāga) — struck, affected, afflicted, transfixed, beset by it — he engages in misconduct by body, engages in misconduct by speech, engages in misconduct by mind; he destroys life, takes what is not given, breaks into houses, carries off plunder, burgles a solitary house, lurks in ambush on the highway, goes to the wives of others, and speaks falsehood. Thus too, pierced by the dart of lust — struck, affected, afflicted, transfixed, beset by it — he runs, runs about, races on, and wanders on. Or else, pierced by the dart of lust — struck, affected, afflicted, transfixed, beset by it — seeking wealth he launches out upon the great ocean in a ship, braving the cold, braving the heat, harmed by contact with gadflies, mosquitoes, wind, sun, and creeping things, oppressed by hunger and thirst; he goes to Gumba, goes to Takkola, goes to Takkasilā, goes to Kālamukha, goes to Maraṇapāra, goes to Vesuṅga, goes to Verāpatha, goes to Java, goes to Tambaliṅga, goes to Vaṅka, goes to Eḷavaddhana, goes to Suvaṇṇakūṭa, goes to Suvaṇṇabhūmi, goes to Tambapaṇṇi, goes to Suppāra, goes to Bharuka, goes to Suraddha, goes to Aṅgaṇeka, goes to Gaṅgaṇa, goes to Paramagaṅgaṇa, goes to Yona, goes to Pinaka, goes to Allasaṇḍa, goes through the desert wilderness; he travels the knee-path, travels the goat-path, travels the ram-path, travels the stake-path, travels the umbrella-path, travels the bamboo-path, travels the bird-path, travels the mouse-path, travels the chasm-path, travels the rattan-course. Seeking, he does not obtain, and he experiences pain and grief rooted in not obtaining. Seeking, he obtains, and having obtained he experiences pain and grief rooted in guarding it: "How may my wealth be carried off neither by kings nor by thieves, nor burnt by fire, nor swept away by water, nor carried off by unloved heirs?" While he thus guards and protects them, those possessions perish; and he experiences pain and grief rooted in separation as well. Thus too, pierced by the dart of lust — struck, affected, afflicted, transfixed, beset by it — he runs, runs about, races on, and wanders on. Pierced by the dart of hatred, by the dart of delusion, by the dart of conceit (māna) — struck, affected, afflicted, transfixed, beset by it — he engages in misconduct by body, engages in misconduct by speech, engages in misconduct by mind; he destroys life, takes what is not given, breaks into houses, carries off plunder, burgles a solitary house, lurks in ambush on the highway, goes to the wives of others, and speaks falsehood. Thus, pierced by the dart of conceit — struck, affected, afflicted, transfixed, beset by it — he runs, runs about, races on, and wanders on.
Pierced by the dart of views (diṭṭhi) — struck, affected, afflicted, transfixed, beset by it — he goes naked, flouting conventions, licking his hands; he comes not when bidden, stands not when bidden; he accepts no food brought, none specially prepared, no invitation. He receives nothing from the mouth of a pot, nothing from the mouth of a basket, nothing across a threshold, nothing across a stick, nothing across a pestle, nothing from two eating together, nothing from a pregnant woman, nothing from a woman giving suck, nothing from a woman gone in among men, nothing from food collected by announcement, not where a dog stands waiting, not where flies swarm in clusters; he takes no fish, no meat; he drinks no wine nor fermented gruel. He keeps to one house, to one morsel; or he keeps to two houses, to two morsels; … or he keeps to seven houses, to seven morsels; he subsists on a single small bowl of food, he subsists on two small bowls, … he subsists on seven small bowls; he takes food once a day, takes food once in two days, … takes food once in seven days; thus even up to a half-month, he dwells devoted to the practice of eating food at stated intervals. Thus too, pierced by the dart of views — struck, affected, afflicted, transfixed, beset by it — he runs, runs about, races on, and wanders on. Or else, pierced by the dart of views — struck, affected, afflicted, transfixed, beset by it — he becomes a feeder on greens, or a feeder on millet, or a feeder on wild rice, or a feeder on rice-scum, or a feeder on water-plants, or a feeder on rice-crust, or a feeder on sesamum flour, or a feeder on grass, or a feeder on cow-dung; he subsists on forest roots and fruits, feeding on fallen fruits. He wears hemp garments, wears hemp-mixed garments, wears shrouds, wears tirīṭa-bark garments, wears antelope hides, wears rag-robes, wears strips of antelope hide, wears a covering of kusa grass, wears a covering of bark, wears a covering of wood-shavings, wears a blanket of human hair, wears owls' wings; he is a plucker of hair and beard, dwelling devoted to the practice of plucking out hair and beard; he is a continual stander, refusing seats; he is a continual squatter, devoted to exertion in squatting; he is a user of a bed of thorns, making his bed upon a bed of thorns; he makes his bed upon a plank, makes his bed upon the bare ground; he is one who lies on one side; he is a wearer of dust and dirt; he is an open-air dweller; he takes whatever lodging is offered; he is an eater of filth, devoted to the practice of eating filth; he is one who takes no drink, devoted to meals without drink; he dwells devoted to the practice of going down into the water three times a day, evening included. In such a variety of ways he dwells devoted to the practice of scorching and tormenting the body. Thus too, pierced by the dart of views — struck, affected, afflicted, transfixed, beset by it — he runs, runs about, races on, and wanders on.
Pierced by the dart of sorrow — struck, affected, afflicted, transfixed, beset by it — he sorrows, is wearied, laments, beats his breast and wails, and falls into bewilderment. For this was said by the Blessed One: "In the past, brahmin, in this very Sāvatthī the mother of a certain woman died. At her death that woman, gone mad, deranged in mind, going from street to street, from crossroads to crossroads, spoke thus: 'Have you seen my mother? Have you seen my mother?' In the past, brahmin, in this very Sāvatthī the father of a certain woman died, her brother died, her sister died, her son died, her daughter died, her husband died. At his death that woman, gone mad, deranged in mind, going from street to street, from crossroads to crossroads, spoke thus: 'Have you seen my husband? Have you seen my husband?' In the past, brahmin, in this very Sāvatthī the mother of a certain man died. At her death that man, gone mad, deranged in mind, going from street to street, from crossroads to crossroads, spoke thus: 'Have you seen my mother? Have you seen my mother?' In the past, brahmin, in this very Sāvatthī the father of a certain man died, his brother died, his sister died, his son died, his daughter died, his wife died. At her death that man, gone mad, deranged in mind, going from street to street, from crossroads to crossroads, spoke thus: 'Have you seen my wife? Have you seen my wife?' In the past, brahmin, in this very Sāvatthī a certain woman went to her relatives' family. Her relatives, having torn her from her husband, wished to give her to another; but she did not want him. Then that woman said to her husband: 'Young master, these relatives, having torn me from you, wish to give me to another; we shall both die.' Then that man cut that woman in two and struck himself down, thinking: 'We shall both be together when we have passed on.'" Thus pierced by the dart of sorrow — struck, affected, afflicted, transfixed, beset by it — he runs, runs about, races on, and wanders on.
Pierced by the dart of perplexity (kathaṃkathā) — struck, affected, afflicted, transfixed, beset by it — he is fallen into doubt, fallen into uncertainty, become of two minds: "Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I become in the future?" And now, regarding the present period, he is inwardly perplexed: "Am I? Am I not? What am I? How am I? Whence has this being come? Whither will it be bound?" Thus pierced by the dart of perplexity — struck, affected, afflicted, transfixed, beset by it — he runs, runs about, races on, and wanders on. And he fashions those darts; fashioning those darts, by force of the fashioning of darts he runs to the eastern direction, runs to the western direction, runs to the northern direction, runs to the southern direction. Those dart-fashionings (sallābhisaṅkhāra) being unabandoned, because the dart-fashionings are unabandoned, he runs in his destination: he runs to hell, runs to the animal realm, runs to the realm of hungry ghosts, runs to the human world, runs to the heavenly world; from destination to destination, from arising to arising, from rebirth-linking to rebirth-linking, from existence to existence, from saṃsāra to saṃsāra, from round to round, he runs, runs about, races on, and wanders on. Hence: "Pierced by which dart, he runs about to all directions."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.